The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1887-11-19
The SABBATH.

Inc Hebrew SdDDatn WAS tno oO'onon uoS
of the week. When or under what circum-
stances it was instituted may not now be
known. In the history of Israel it first ap-
pears as day already known and observed
as a sacred day of rest exodus xvi. 20. AS
a reason for the observance of the Sabbath
it is stated that after six days of creation
COP rested ION the seventh day, and blessed
it and hallowed it" Genesis ii. 81. 1t was of
sufficient Importance to be made the subject
of the fourth commandment, +" Thou shalt
remember the Sabbath day, to keep it holy"
It was to be observed as holy day, as well
as a holiday. Two reasons are given by
Moses and the prophets for its proper obser-
vance EXODUS Xxx. IL; Deuteronomy v. 10;
Ezekiel Xxx 12). 1t was to be observed as
memorial of creation, and in recognition OF
the relation of COP to Israel, as its deliverer
and Ruler. 1t was observed as a day of rest
from all labor and for holy convocation. 1t
being day of rest, the prophets employed
the opportunity it offered for instructing the
people in the principles of their religion, and
the priests for performing the prescribed GER
emonies. At the temple and in the syna-
gogues, everywhere on this day we're held the
great services of worship. All labor neces-
sary for the proper observance of religious
worship and instruction was permitted. 1t
was to be made joyous day, and the people
were permitted to observe it in religious and
social delights. 1t was always day of feast
ing, and never the occasion of asolemn fast
1t was an ordinance of mercy, especially
calculated to protect the underlings and OPP
pressed from a life of incessant toll; because
it was essential to save the serfs and labor
ers of the nation from the over-measure of
labor which would have been exacted from
them in nation afflicted with the besetting
sin of greed; because the setting apart of one
day in seven for sacred rest was of infinite
value to the spiritual life of all.
But the rabbis, and especially the Phari-
sees, who were strict interpreters of the law,
had well nigh destroyed its merciful purpose,
and the joyous spirit of its observance by
their many and absurd rules, defining and
restricting the labor which might be lawfully
done on the Sabbath, and prescribing even
the formalities of their festivities. They we're
careful to observe literally the ceremonies
of their law of the Sabbath, neglecting its
spirit. JESUS observed the Sabbath. mindful
of it's spirit, but was careless concerning GER
emonies involving nice distractions of inter
probation. He observed the law of love as
above all traditional teachings or Pharisaical
rites. Notwithstanding the rigor of the rab-
binical law regulating its observance, and the
formality of the Pharisees, the Jewish Sab
bath was always joyful occasion.
This day of rest for the body was made
available for the spiritual benefit of the soul.
1t was day of holy convocation. The
Levites took this occasion to instruct the
people of the law. The prophets seized on
this day of the peoples rest for their day of
most advantageous labor. AT the same time
the idea of rest, and even recreation in its
true significance, was the prominent idea of
the early Jewish observance. 1t was no day
of burden and bondage. 1t is true, it
was kept holy to the LORD; but to the ancient
Jew holy day and holiday were Synonymous,
and festal celebrations we're enjoined as well
as pre- yer and praise. On this day of JOY and
Rladness both were commingled. The pious
Jew reflected on the works of GoD with
deep and earnest thankfulness. He gave ut
terance to his emotions not only in the song
of praise in the sanctuary, but by festal
scenes at home. David observed it as day
of Joy and praise. Hezekiah reinstated it in
the reformation, with the Passover, by ma
tional feast of exuberant gladness. Nehe-
miah dissuaded the people from their tears,
and commanded them to keep 1t as day or
Joyous fasting. And the later Jews,
while setting apart some portion of the day
to religious observances, spent the remain
der Gin festal cheerfulness, in receiving and
returning the visits of friends, and in dances
and games, and juvenile exercises"
It is true that the Pharisees did not forget
what in modern days we sometimes fail to
remember, that the Sabbath is a feast, not
fast. Isaiah had commanded that it be called
delight. To this command they yielded
cordial obedience. The day was one of fes-
tai rejoicing. Social entertainments were
part of its religious observance. Each week
the pious Jew repeated that thanksgiving
day which New England enjoys but once a
year. Walking, social visiting, even games
and dancing were part of the Pharisaic OBJ
servance of the Sabbath day. Bat they
wholly failed to comprehend that spirit of
liberty which is the inspiration of all true
joys. Their festivities, no less than rest,
were ceremonials. They lay late in bed by
law. They put themselves under bonds to
fare sumptuously. They were joyful as a
matter of conscientious obligation. They
accounted him the strictest Sabbatarian who
set the most afiuent table. In short, they
sing They knew not the way TO a joyous
soul is an open door and free air.
In brief the Pharisaic Sabbath combined a
strange intermingling of rigorous restraint
in respect to labor with great freedom in So
cial festivities.-Reu. Lyman Abbott, ID. ID.
WoRKs OF NECESSITY.